Synthesis: Sūrat al-Naḥl 111–128

Triangulating Ṭabarsī's Majmaʿ al-Bayān [tabarsi_majma_al_bayan], al-Qummī [qummi], al-Ṭūsī's al-Tibyān [tusi_al_tibyan], al-Baḥrānī's al-Burhān [bahrani_al_burhan], Ṭabāṭabāʾī's al-Mīzān [tabatabai_al_mizan], and the published Enlightening Commentary [enlightening_commentary]. All six are present for this closing passage of the sūra.

Human-review flags: al-Mīzān [tabatabai_al_mizan] — heavy condensation: only the verse-111 tail of its first coarse unit (106–111) was translated (vv. 106–110's apostasy/taqiyya material belongs to passage 7), and Ṭabāṭabāʾī's longest excursions in the second unit (the burhān/khaṭāba/jadal taxonomy of v. 125; the survey of rival Sabbath readings of v. 124) are faithfully abridged with bracketed summaries. original_ar holds the exact Arabic worked from; nothing was added.

What the passage says. Every soul comes pleading for itself and is paid in full, unwronged (111). A parable follows: a town secure, at rest, amply provisioned, that turned ungrateful — so God clothed it in "the garment of hunger and fear," and its denied messenger brought the punishment (112–113). Believers must eat the lawful and good and give thanks (114); only four things are forbidden — carrion, blood, swine, what is offered to other than God — with a dispensation for the compelled (115); tongues must not forge "this is lawful, this is unlawful" against God (116–117). The Jews' extra prohibitions were a penalty for their own wrongdoing, not injustice (118), yet repentance-plus-reform meets forgiveness (119). Abraham was "a nation," devout, ḥanīf, grateful, chosen — and the Prophet must follow his creed (120–123). The Sabbath was imposed only on those who differed about it (124). The Prophet must call "with wisdom, goodly exhortation, and the best disputation" (125); retaliation may match the injury, but patience is better (126–128).

How the present sources read it. On the parable's referent the sources split along a clear line. Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] both report the Makka identification (Ibn ʿAbbās, Mujāhid, Qatāda — the seven-year famine, eating cured hide and ʿilhiz) alongside the generic-town reading. Ṭabāṭabāʾī [tabatabai_al_mizan] knows the Makka view but argues from the siyāq that it is a general parable paving the food-rulings — rejecting the claim that v. 114 concerns Badr spoils. The Imāmī sources carry a distinct occasion: Qummī [qummi] and al-Burhān [bahrani_al_burhan] (and al-Mīzān's narration-section) name the people of the river al-Tharthār (Qummī's MS also "al-Thulthān") who cleansed themselves with dough and were reduced to eating it — al-Burhān preserving four isnād-bearing narrations (Kulaynī via ʿAmr b. Shimr; al-ʿAyyāshī via Ḥafṣ and Zayd al-Shaḥḥām).

On the forbidden foods (115), Ṭūsī gives the fullest fiqh: all of swine forbidden (flesh named for emphasis), ihlāl as "raising the voice" over an idol, and a distinctly Imāmī gloss of bāghin wa-lā ʿādin (the rebel against a just imām; al-Ḥasan's highway-robber). al-Burhān adds the muḥrim compelled to game or carrion — eat the game and pay the fidāʾ (Manṣūr b. Ḥāzim). Ṭabāṭabāʾī frames the four as the original Qurʾānic prohibitions, the rest added by the Prophet under divine authority (al-Ḥashr 7). On v. 116, Qummī, al-Burhān, and Ṭūsī tie the false rulings to the Jews (al-Anʿām 139), while Ṭabāṭabāʾī widens it to a general ban on legislating into religion without revelation — any such addition a "fabrication against God."

On Abraham as umma (120) the sources converge on plural senses: exemplar/teacher of good, imām of guidance, or the one on whom a nation's subsistence rested (Ṭabarsī, Ṭūsī), and the sole monotheist of his age (Mujāhid; Qummī's Abū al-Jārūd: qānit = obedient, ḥanīf = Muslim). al-Burhān's al-Kāẓim tradition (Samāʿa) reads it existentially — the believer may be "one and upward," as Abraham was a whole umma alone until Ismāʿīl and Isḥāq made three. Qummī and al-Burhān uniquely attach the "ten ḥanīfiyya practices" to v. 123. On the Sabbath (124), Ṭabarsī and Ṭūsī report it as curse/maskh or a swerving from Friday; Ṭabāṭabāʾī alone presses the grammar — juʿila ʿalā (not li-) marks it a burden and trial, the differing coming after its legislation. On v. 125, al-Burhān's centerpiece is al-ʿAskarī's teaching that jadal is forbidden only "by other than the best," licit disputation being the Prophet's Yā-Sīn argument for resurrection; Ṭabāṭabāʾī maps the triad onto logic's burhān/khaṭāba/jadal. For v. 126 every source agrees on the occasion — Ḥamza's mutilation at Uḥud, the Prophet's vow then his "I shall be patient" (Qummī; al-Burhān via al-Ḥusayn b. Ḥamza; al-Mīzān citing Shīʿī and Sunnī chains; the Enlightening Commentary [enlightening_commentary] naming Majmaʿ al-Bayān, Jawāmiʿ, Burhān, Ṣāfī) — the last also supplying the "garment" imagery and ʿAlī's citing v. 128 to Hammām.

Sources present: tabarsi_majma_al_bayan, qummi, tusi_al_tibyan, bahrani_al_burhan, tabatabai_al_mizan, enlightening_commentary; silent: none.